寒岡 鄭逑의 禮學思想에 관한 연구

이청규 대구한의대학교 대학원 2021 국내석사

This study discussed the Ye(禮) thought of Hangang Jeonggu. First of all, the life of Hangang and the origin of his thought as a Sung Confucianist were examined. In addition, the Simhak(psychology) and Suyangnon(cultivation theory) were examined and then Hangang's Ye thought. Hangang inherited the academic traditions of Deokgye, Nammyeong, and Toegye. Hangang endeavored to practice the Confucian educational ideology, the JonyangSeongchal, which maintains the human nature. Hangang has written a lot, having interest in a variety of academic fields. In particular, he was interested in Ye(禮). The Hangang's Simhak(psychology) is based on Gyeong(敬) and Ui(義). Hangang maintained that Gyeong(敬) is the essence of mental and physical discipline, and that Jigyeong(持敬) and Chiji(致知) should be in a complementary relationship. He also emphasizes the cultivation of the mind through GyeonguiHyepji(敬義夾持). It becomes a way to realize In(仁) by avoiding self-interest and reaching the level in which the natural laws are revealed. The Simhak(psychology) of Hangang, which emphasizes the cultivation of mentality, is developed in the direction of pursuing the correct implementation of Ye(禮), providing the theoretical basis for Hangang‘s Yehak thought. The representative Ye book of Hangang is 『OseonsaengYeseolBullyu』, which is a comprehensive classification and arrangement of the Ye theory of the Song Dynasty's five thinkers. This book helps in the inquiry and reading of various Ye. Hangang's Ye theory adopts an eclectic method, conforming to the archetype of antient Ye and pursuing practicality. Hangang's Yehak is not unconditionally following the old Yeje, but reveals the essence and origin of Ye, and attempts to apply it correctly to the reality. In other words, it is developing into Yehak bearing the practicality such as inquiry of antient ye and its application to reality. Hangang spread Confucian subordination through his research and practice of Yehak. At the time when Hangang was active, the high officials did not follow manners in ceremonial occasions, used popular custom, or practiced Buddhist rituals, and Hangang transformed this Ye into Sung Confucian Yeje based on 『Jujagarye』. In other words, Hangang attempted to correct non-Confucian practices based on the antient Ye. As such, Hangang's Yehak opened a new level and horizon of Yehak in the Joseon Dynasty, and in particular, established the foundation of Yehak in the Yeongnam region and formed the academic traditions of Yehyang. In addition, Hangang contributed to the development of Korean Confucianism by integrating the Sung Confucianism, Yehak, and Gyeongse theory. In modern society, individual actions based on free will become the ultimate criterion for moral judgment and value judgment. However, problems emerge in social bonds, common good, and social welfare as individualism and liberalism prioritize the individual rather than the whole. This leads to a break in human relations, the gap between the rich and the poor, social evil, and human alienation. These problems can be solved by realizing human-human bonds, a spirit of respect for humanity, or the common good. Ye prioritizes the group or the whole over the individual. Ye attempts to form a society that pursues the common good while living together. Hangang identified Ye as being able to grasp the human nature in life of living together and shaping the culture of our society. He viewed Ye from moral, institutional, and normative aspects, and tried to achieve an ideal human society through their mutual relations. Ye reveals the right human nature, and plays its natural role when morality and order are in harmony and balance. 이 연구는 한강 정구의 예사상에 대해 논의하였다. 먼저 한강의 생애와 성리학자로서의 그의 사상의 근원을 고찰하였다. 그리고 한강 예학의 근거가 되는 심학과 수양론에 대해 고찰한 후 한강의 예사상을 고찰하였다. 한강은 덕계, 남명, 퇴계의 학문적 전통을 계승하고 있다. 한강은 인간 본성을 유지하는 존양성찰의 성리학적인 교학 이념을 실천하기 위해 노력했다. 한강은 다양한 학문 분야에 관심을 갖고 많은 저술을 했다. 특히 그가 관심을 기울인 분야는 예이다. 한강의 심학은 경과 의에 바탕을 두고 있다. 한강은 경을 심신 수양의 요체라고 하고, 지경과 치지가 상호 보완적인 관계에 있어야 한다고 하였다. 또한 경의협지를 통한 마음의 함양을 강조한다. 그것은 사욕을 멀리하고 천리가 밝혀지는 경지에 도달하는 것으로 곧 인을 구현하는 방법이 된다. 심성의 함양을 강조하는 한강의 심학은 예의 올바른 시행을 추구하는 방향으로 전개되어 한강 예학사상의 이론적 기반을 제공하게 된다. 한강의 대표적인 예서는 『오선생예설분류』로 송대 다섯 사상가의 예설을 종합 분류하여 그것을 정리한 것이다. 이 책은 각종 예의 고증과 열람에 도움을 주고 있다. 한강의 예설은 절충주의적인 방법을 채택하여 고례의 원형에 부합 하면서도 실용성을 추구하고 있다. 한강의 예학은 옛 예제에 대한 무조건적인 추종이 아니라 고례의 탐구를 통해 예의 본질과 근원을 밝히고, 현실에서의 올바른 적용을 시도하고 있다. 즉 고례의 고증과 현실에서의 적용이라는 실용성을 지닌 예학으로 발전시키고 있다. 한강은 예학 연구와 실천을 통해 유교적인 예속화을 확산시켰다. 한강이 활동하던 당시의 사대부들은 관혼상제에 있어 예법을 따르지 않고, 속례를 사용하거나 또는 불교적인 의례 등을 행하였는데, 이러한 예를 『주자가례』에 근거한 성리학적인 예제로 변화시켰다. 즉 한강은 고례에 근거하여 비유교적인 관행을 바로잡고자 했던 것이다. 이같이 한강의 예학은 조선 시대 예학의 새로운 수준과 지평을 열었고, 특히 영남지역 예학의 기초를 확립하여 예향의 학풍을 형성하였다. 또한 한강은 성리학과 예학, 그리고 경세론을 종합시켜 한국유학의 발전에 기여했다. 현대사회에 있어 개인의 자유의지에 의한 행동이 도덕적인 판단과 가치판단의 궁극적 기준이 된다. 그러나 개인주의와 자유주의는 전체보다는 개인을 우선시하기 때문에 사회의 유대감이나 공동선, 사회복지 등에서 문제가 드러나게 된다. 이로 인해 인간관계의 단절, 빈부 격차, 사회악, 인간소외 등이 생겨나게 된다. 이러한 문제들은 인간과 인간 간의 유대 관계, 인간 존중 정신이나 공동선을 실현할 때 해결이 가능하다. 예는 개인보다는 집단이나 전체를 우선한다. 예는 함께 살아가면서 공동선을 추구하는 사회를 이루고자 한다. 한강은 예를 우리 모두가 더불어 함께하는 삶 속에서 본성을 파악할 수 있는 것이며, 우리 사회의 문화를 형성하고 있는 것으로 파악했다. 그는 예를 도덕적인 측면과 제도적, 규범적인 측면으로 보고, 이들의 상호 관계를 통해 이상적인 인간사회를 이루려고 하였다. 예는 인간의 올바른 본성을 드러내게 하여 우리 사회가 도덕과 질서가 조화와 균형을 이룰 때 그 본연의 역할을 할 수 있을 것이다.

沙溪 金長生의 禮學思想 硏究 : 『家禮輯覽』「昏禮篇」을 중심으로

조영숙 成均館大學校 大學院 2004 국내석사

This thesis is written to study the "Propriety Thought" of Jang-Saeng Kim(1548￣1631), one of the most famous scholars in the area of Korean propriety. It reviews the basis of the thought contained in the formalities related to the propriety describedin the "Wedding Ceremony" section of the "Garhe-Gypram", one of the most famous books written by Jang-Saeng Kim. The main reason why "Garhe-Gypram" was chosen as the object of the study is because Jang-Saeng Kim has established the framework of numerous theories related to the Korean propriety and also made great impact in the field. Therefore, studying his "Propriety Thought" is like making a shortcut to understand the profound meaning of Korean propriety ceremonies. "Garhe-Gypram" was particularly chosen among many propriety books written by Jang-Saeng Kim because in "Garhe-Gypram" he analyzed Korean propriety based on Confucianism theory. In addition to revealing the basis of the thought related to the propriety process, it also presents the theoretical framework that can make one closely feel the propriety thought by going through the process of performing the propriety steps. At the time, this framework became a yardstick for consciously performing the propriety steps, as it revived the meaning of the thought. Therefore, a thorough analysis on "Garhe-Gypram" has important value if one intends to make a study on the basis of the propriety thought and detailed steps of performing the propriety, as this thesis seeks. For this purpose, this thesis reviewed the characteristics of religiousness versus morality, unchangeability versus changeability and inheritance of family tradition versus social realization of morality. First, religious characteristics of the wedding ceremony can be observed from the traditional reporting ceremony to ancestors of the marriage held in the place where spirits of ancestors are gathered. This act is an important process of the wedding ceremony and implies the religiousness of holding a ceremony to pray to the god as well as to the ancestors. Showing respect to propriety is the same as respecting the god. As the belief, that the fundamentals of propriety lie in god, has developed into humanism by the Confucius, people started to realize that fundamentals of propriety lie not only in god but also in self-awareness or in judgement of value. Humanism is based on benignancy, faith and propriety. Propriety is acting with benignancy and faith. In other words, wedding ceremony contains the sacred nature of religion that serves the god and ancestors. At the same time, the righteousness of god is contained in the mind of human and it forms the core of human ethics. The second topic of this study is on the issue of unchangeability versus changeability. Jang-Saeng Kim conducted a comparative study of past propriety thoughts in order to establish the propriety thought that is most suited for at the times. This can be defined as the most typical assertion of Jang-Saeng Kim on the issue of unchangeability versus changeability. The fundamental principle of propriety is the righteousness of the god, and all the ceremonies related to propriety are forms of the acts that humans perform based on the righteousness of the god. Therefore, wedding ceremony is a process of announcing the marriage, that contains the meanings of both the unchangeability of performing the righteousness of the god and the changeability of ceremonial processes. The third topic is on the inheritance of family tradition through marriage and on the social realization of morality. Through marriage, the order of family is established and consequently becomes ground stones of a family tradition. Eventually this family tradition develops the order of the whole society. Respect for the family and ancestors will make one to respect his or her own family tree, and it will eventually evolve into the love for the country and other people. In addition, marriage contains the spirit of benignancy of truly respecting life as life is extended through marriage in the form of succession of generation. In conclusion, marriage starts from the order and peace on a personal level and expands into a level of the whole mankind, meaning that morality is realized throughout the society by means of marriage. The objective of this thesis is to present the theoretical grounds of Jang-Saeng Kim's assertion on the changeability of propriety thought by linking traditional wedding ceremony of Korea to changes of the times in the modern society.

明齋 尹拯의 哲學思想 硏究

황수영 忠南大學校 大學院 2011 국내석사

Yun-Jeung(MyeongJae, 1629∼1714), a considerable person from late 17th to early 18th in the faction politics period, was then called a classical scholar(山林)as he lived in seclusion all his life, not being in government service. He was also called ‘the faceless minister’, as he didn’t enter government service in spite ofrepeated royal summons, and was respected as an opposition figure. His family was from Seoin(西人) and his father, Yun Seon-geo, was in discord with Song Si-yeol, resulting in breaking with him. That was regarded as the cause of conflict between Noron(老論) and Soron(少論). Despite of living in seclusion, he became the leader of Soron(少論) and had much influence on the academia then. There are some different views on Yun-Jeung’s study, resulting from his complicated background. He studied Neo-Confucianism faithfully. Because of HagokJeongJedu(1649∼1736), a student under him, and his Mu-sil(pragmatic efforts, 務實) academic tradition focused on Sil-sim(realistic mindedness, 實心), he was sometimes evaluated as academic tradition of Yuk Wang(陸王學風). He had profound knowledge of Studies of Rite(禮學) and left much academic legacies as well. It is thought that MyeongJae’s academic complicity was from many relationships between teacher and pupil which had influenced him. Examining closely existing research trends on Yun-Jeung’s thoughts on philosophy, they were mainly focused on a party spilt of Noron and Soron, that is to say the enmity between Song Si-yeol and Yun-Jeung. As an origin of his study was also complicated, it is focused on proving the identities of three studies, Neo-Confucianism trend, Practical Science trend and Practical Ethics trend. However, the domain of Practical Science trend is absorbed in Neo-Confucianism trend because of the similarity of reasons, and consequently his academy is divided into two domains-Neo-Confucianism trend and Practical Ethics trend. His mention of the theory of Li-ki(理氣) Myeongjaeyugo(明齋遺稿) was not far from JuJa and Yulgok’s theory of Li-ki(理氣). So in spite of the difference in approaches and the understanding of Yun-Jeung, academic context in Confucianism of Yun-Jeung must be considered as being directly based on Neo-Confucianism. The characteristics of Yun-Jeung’s thought on philosophy showed that it was not generally far from the theory of JuJa and Yulgok but maintained Yulgok’s theory of Gibalildo(氣發一道) with much interest in the theory of Insimdosim(human mind and moral mind, 人心道心), and admitted the force of Woogue’s argument that separated the mind(心) from neutral mind which had to intermit the pure heart. So it is thought that Yun-Jeung interpreted Yulgok’s theory autonomously. But it can be identified as the School of Woogueon the grounds that it emphasized Learn and Practice(體得實踐) with central idea, the Respect(敬), and showed Mu-sil(pragmatic efforts, 務實) academic tradition setting emphasis on Sil-sim(realistic mindedness, 實心), Sil-gong(real efforts, 實功), Sil-deok(sincere virtue, 實德) unlike theoretical academic tradition of Yulgok’s direct line. It’s the character of Ga-hak(Studies of Family, 家學) as well. Because Mu-sil(pragmatic efforts, 務實) academic tradition of Yun-Jeung is considered having been originated from Seong Hon and passed over by Yun Seon-geo. From this point of view, Yun-Jeung’s thought on philosophy can be evaluated as the definitiveness of the identity of the School of Woogue that was claimed to advocate by Yun Seon-geo.Confucianism of Yun-Jeung can be evaluated to be distinguished from the academia of Noron as well.

龜峯 宋翼弼의 禮學思想 硏究 : 祭禮를 중심으로

이소정 成均館大學校 大學院 2001 국내석사

朝鮮朝 畿湖學派의 禮學思想에 關한 연구 : 宋翼弼.金長生.宋時烈을 中心으로

배상현 高麗大學校 1991 국내박사

朝鮮前期 禮學思想 硏究

도민재 成均館大學校 大學院 1998 국내박사

權近 『禮記淺見錄』 硏究 : 禮學思想을 중심으로

김석제 成均館大學校 大學院 1999 국내박사

소계 김장생과의 예학과 교육사상연구

강원모 한국교원대학교 대학원 1991 국내석사

沙溪 金長生은 朝鮮朝 禮學派의 門戶를 연 朝鮮中期의 대표적인 禮學者이자 敎育者의 한 사람이었다. 본 硏究는 그의 思想을 敎育的인 立場에서 새롭게 照明해 보기 위한 것이다. 沙溪는 當時의 거듭된 政治社會的 混亂으로 惹起된 解弛해진 社會의 紀綱과 倫理意識을 再建하고 황폐화한 人間性을 治療하기 위하여 朱子家禮를 根幹으로 하여 우리 나라의 人情과 時宜에 맞는 禮의 확립에 주력하였다. 沙溪의 禮學은 그의 性理學的 견해가 바탕이 되고 있는데, 沙溪는 理氣論으로서 栗谷의 <氣發理乘一途說>과 <理通氣局說>을 계승하면서 理와 氣를 渾融無間의 존재로 파악하고, 心性論으로서 性·情은 心에서 統攝되므로 평소에 心을 함양할 것과 道心을 강조하여 存心養性을 위한 노력을 요구하였으며, 認識論으로서 <理本具吾心說>과 <物理元在極處說>을 말하여 인간의 모든 행동의 準則을 설정하고 그 準則을 탐구하여 그대로 실행하려 하였다. 沙溪의 禮學은 첫째, 朱子家禮를 尊崇하면서도 우리의 풍속과 時宜에 맞게 補完하여 주체적으로 수용하고자 한 점, 둘째, 四禮를 제정하여 가족내의 儀禮를 정비하고 특히 喪·祭禮를 강조하여 인정의 순수성의 확립을 통하여 人倫秩序를 회복하려 한 점, 세째, 宗統을 중시함으로써 王家의 統을 바르게 하여 국가의 질서를 유지하고자 한 점에서 意義가 있으나, 한편 禮의 형식화가 허례허식을 숭상하게 하였던 末弊現象이나 후일 禮訟의 한 원인이 되었다는 부정적인 면도 있다. 沙溪는 후진교육에도 진력하여 특히 癸丑禍獄 이후 連山 鄕舍에서 교육활동에 힘썼다. 그의 교육은 天理를 보존하여 인간성을 회복하고 풍속을 바로 하고 統을 확립하여 질서를 유지하려는데 목적을 두었으며, 이를 위한 교재로는 下學공부를 위한 『家禮』·『小學』과 上達공부를 위한 『心經』·『近思錄』을 基本書로 삼았다. 또한 실천궁행을 통한 知行合一의 身敎로써 師範이 되었다. 敎育方法으로는 ①개방정신과 誠意의 태도 ②自近至遠의 原理 ③계발적 방법 ④因材施敎의 原理 ⑤객관적 학문태도 등을 들 수 있다. 그러나 이러한 沙溪의 敎育思想은 沙溪만의 독특한 것은 아니며 당시 조선시대 儒學者들의 거의 공통적인 것이라고 보아 타당할 것이다. 그럼에도 불구하고 그의 禮學과 敎育思想은 당시 人倫秩序를 회복하고 풍속을 순화하는데 크게 영향을 끼쳤으며 다음 세대의 학문과 교육의 방향을 재정립해 주었다는데에 큰 意義가 있었던 것이다.

龜峰 宋翼弼의 思想硏究 : 性理學과 禮學의 關聯性을 中心으로

최영성 成均館大學校 儒學大學院 1992 국내석사